| 词条 | Draft:Samkhya, Yoga and Vedanta Synthesis by Shri Gulabrao Maharaj |
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Samkhya, Yoga and Vedanta Synthesis by Shri Gulabrao MaharajBold text Heading textIn the 20th centuary many saintly scholars enriched the Sanskrit Literature with their intellectual and spiritual works. In the state of Maharashtra, saints like Dnyanadev, Namadev, Tukaram and many others have paved the spiritual path and uplifted many people from the darkness of misery. Shri Gulabrao Maharaj belongs to the rare galaxy of saints who composed works in many languages on various subjects. Though he was blind from very early period of his life (he became blind when he was just 9 months old boy), he mastered many subjects, assimilated the secrets of many shastras and got blessed with rich spiritual experience. Unfortunately, he lived a short life of 34 years. In this short span he composed about 134 books on various subjects. The variety of topics stands for his multifarious talent. Sahitya, Vyakaran, Darshan, Ayurved, Sangeet, Purana, History, Yoga, Samkhya, Vedanta are some of the subjects he dealt with. His contribution in the field of Indian Philosophy is so immense and significant that he is regarded as saintly scholar "Samanvaya Maharshi". He attempted at a synthesis among all the major schools of thought in Indian Philosophy. A close study of his philosophical literature brings into light the fact that the apparent contradictions in the ancient shastra are to be removed with a synthetic approach. This synthesis is to bring social harmony. There are some theories which have come out of the spiritual experience of sages and some have taken shape from the intellectual pursuits of great scholars. Every generation should try to find a synthesis between these two streams of thought and live a peaceful life. Whatever may be one's religion, sect or creed, one must realize that the ultimate truth is one irrespective of all these differences. Shri Maharaj defined synthesis as – “एकाधिकरण-भिन्नवृत्तित्वे सति , सम्प्रदायविच्च्छेदरहितत्वे सति , च पूर्वानेकफलोपष्टंभ-अनन्तरम एक-फलजनकत्वं , समन्वयलक्षणम ॥“[1] which means that an attempt at synthesis must be rooted in same substratum, must not deviate from tradition, must aim at single fruit being supported by many various fruits of past. Various schools of thought are based on single truth but their functioning is different. Just as the waves, whirlpool etc. appear on the surface of the ocean, not being different from it various traditions also appear on the surface of consciousness. Ultimately all the roads lead to the realisation of Brahman. Shri Maharaj has explained four major types and five sub types of synthesis.2 The four major types are viz. 1) Uttam 2) Upajivya-Upajivaka 3) Madhyam 4) Aliptata. In his opinion the Uttama and Madhyama kinds are to be followed in philosophical studies. Now we shall understand his views regarding synthesis of Yoga, Samkhya and Vedanta. The Samkhya Theory : According to the Samkhya School of thought, everybody suffers from three types of misery viz. Aadhyatmika, Aadhibhautika and Aadhidaivika and desires to get rid of them. The matter and consciousness are the two major constituents of the Universe. The individual soul is eternal, pure, realized and liberated but still regards himself always in bondage due to his contact with the matter. Thus the matter always influences the soul and puts him in bondage. With the help of shastra and able teacher when there is discriminative knowledge, the soul no more gets influenced by the matter. When the matter stops its operation with respect to any soul it is liberation to that soul. अविवेकाद्यतो बन्धो विवेकेन विनश्यति। तमोरुध्दा यथा दृष्टि: प्रकाशेन विमुंचति ॥२७॥[2] === Yoga Theory: ===Bold text The Yoga system has accepted twenty five categories adding the Ishwar category to the twenty four caregories of the Samkhya. This system recommends Yoga or mind control as the means to final liberation. This mind control can be achieved by the practice of eight limbs of Yoga and detachment. The Ishwara, accepted in this system is' free from all afflictions, deeds, fruits of deeds, tendencies.' Vedanta theory:Heading textThe Brahman is the ultimate Reality and the world appearance is based on this Brahman. All the appearance is temporary. When one realizes one's self as the all pervading Brahman, it is the state of liberation called Brahmabhava. Having taken into account the fundamental concepts of the main Darshana, we shall now look into the synthesis of these systems. The Samkhya system accepts plurality of souls. Maharaj does not find this theory logical. He argues that the acceptance of plurality of souls leads to the acceptance of space between two souls. This space called Akasha is an evolute of prakriti. All the souls will have to depend on this space.
“ तथा सांख्यशास्त्र आश्रयिता । तेथे निरुपिली पुरुषबहुता । ते देशपरिच्छेद तत्त्वता । आत्मया आणि ॥ ७॥ आणि देशपरिच्छेद जया । अल्पता येत असे तया । गमनागमन उपाया । कालपरिच्छेदू ॥८॥[3]
म्हणोनि प्रकृतिसत्यता पुरुषबहुता । आणि ईश्वराची भिन्नता । हे सांख्य योगातूनी वेगळी काढिता । तरी वेदान्ती एक्य पावती ॥४१॥[4] Acceptable Points : === 1. Samkhya System : ===Bold text Prakriti is an inert category inferred from the evaluate and the consciousness is unaffected category. The discrimination between these leads to final Liberation. माया कार्यानुमेया स्यात सा जडैव प्रर्कीर्यते । पुरुषश्चेतनो ध्येयस्तद्विवेकोऽपवर्गत: ॥२८॥[5] The individual self is neither any doer nor enjoyer of fruits of deeds. Self is never in bondage, is witness of all activities and eternal. This much alone can be accepted from the Samkhya. न य: कर्ता स नो भोक्ता मुक्त: साक्षी चिदन्वय: । एतावन्मात्रमेवात्र सांख्यशास्त्रात्समाश्रयेत ॥३३॥[6]2. Yoga system : Heading textIn the Patanjala Yoga system, the cessassion of thought waves is named as Yoga. Regular practice of Yoga and detachment enable one action this state of mind. Detachment developes from regular observation of defective nature of worldly things.
योगाभ्यासविरक्तिभ्यां वृत्तिरोध: प्रजायते । वैराग्यं जायते नित्यं संसारे दोषदर्शनात ॥२५॥[7] By devotion to Ishwara, one can attain the state of Yoga. It can be saguna and nirguna. If mind is trained to take the form of the thing contemplated, it can get one-pointed. This leads to the state of Samadhi. Thus the acceptance of plurality of souls leads to contradiction with Kapila's own theory. Hence it needs to be discarded. Whatever is limited by space, time is bound to be impermanent. This is the logic which ascertains impermanence. If there are many souls, then each soul must be regarded as limited by space and time. Then each soul becomes 'non-eternal' or impermanent. Due to this fallacy also, the Samkhya theory is not acceptable. The Samkhya system has accepted the Prakriti as real and permanent. Since this Prakriti is independent, it does not depend on Chetana. Commenting on this theory, Maharaj held the view that Prakriti is not eternal. These theories accepted by the Yoga darsana on the lines of Samkhya also need to be discarded. While analyzing the concept of Ishwara in the Yoga system, Maharaj argues whether that category is consciousness or not. If Ishwara is consciousness, then it should be like the individual soul. The Yoga darshana accepts Ishwara as a consciousness different from the individual soul and free from the contact of Prakriti. Maharaj says that the consciousness must be one and same. There cannot be any difference. Therefore, the theory of Yoga darshana that Ishwara is a consciousness distinct from the Individual consciousness is not acceptable. If Ishwara and Prakriti are eternal and separate entities then, he argues, there needs to be space between them. If space is accepted, then those will become limited by space. If space is not accepted then two equal entities cannot remain at one place without any distinction. Excluding these and similar theories from the Samkhya and yoga systems, one can comfortably adopt the other theories which are very useful in the spiritual line. The Ashtanga Yoga prescribed by Patanjali is very useful for self realisation. 3. Vedanta System : ===Bold text By the strength of Yoga practice, the mind function gets blocked but it again raises due to our previous deep rooted tendencies. Therefore, the falcity of the world propounded by the Vedanta system does not appeal to the heart of a person trained in the Samkhya and yoga system. It is possible only through the constant study of the Vedanta.
योगेन वासनारोधेऽप्युत्थाने विश्वसत्यता । निरासाय महच्छास्त्रं वेदान्तं श्रुतिशासनम ॥ ४४॥[8] Just as the Snake appears on a piece of rope, the world also appears on the consciousness. The physical body perishes but the soul continues to exist. Therefore, the soul must be the eternal Samkhya. The world experience is contradicted in the deep sleep and the Samadhi state, therefore, it should be false like any unreal thing. When one ponders over the realization in the form of "Aham Brahmasmi" constantly for a long period, mind does not cling to the external world. It gradually becomes one with the Brahman. As this deliberation on the Brahman State matures, one should give up the deliberation and remain one with the Brahman. चिंतनाच्चिंतनाच्चित्तं यदा चेतनतामियात । ब्रह्माहमिति बोधेन न किंचिदपि चिंतये ॥४६॥[9] Then there will be the realization as "Sarvam Khalu Idam Brahman". This realization is possible with the help of Upanishads, reasoning, own experience and of real guru. After attaining the necessary knowledge, one should develop devotion to the lord. This devotion called Dnyanottara Bhakti enables the aspirant realize the presence of the Brahman in the Samadhi state as well as the wakeful state. चेतनाचे सामान्यध्यान । हे जड, हे चेतन । सांख्यशास्त्रे निर्धारोन । घेयावे पै । जडावरूनी काढावे मन । चेतनावरी ठेवावे नेऊन । ही प्रक्रिया योगातून । आश्रवावी॥५३॥ मिथ्या काही नाही । चेतन सर्वत्र ठायी । एव भेद टाकून लवलाहि । निर्भय सुखी वेदांते व्हावे ॥५३॥[10] This way Gulabrao Maharaj has presented a logical synthesis of the three major systems like Samkhya, Yoga and Vedanta urging the desirous individuals to discard the unnecessary ramblings of those systems and to concentrate on the final goal. Putting the essence of all these systems together, Maharaj has explained the mahavakya "Tat Twam Asi" Heading text1. Tat = The supreme soul, the nature of which is specially discussed by the Yogadarshana. 2. Twam = The individual soul, the nature of which is discussed by the Samkhyadarshana.3. Asi = The non difference of both the supreme and the individual souls, discussed distinctly by the Vedantadarshana. If these systems, which appear to be contradictory, are thoroughly studied with true devotion then one is bound to reach at final synthesis. It is no exaggeration if it is said that Maharaj has presented a unique synthesis of all these darshana and paved a new path in the studies of Indian Philosophy. References1. ^Yashti 7, P. - 148 2. ^ Kavyapatra, P. – 85 3. ^ Nididhyasana Prakasha, P. - 148 4. ^Ibid, P. – 150 5. ^Kavyapatra, P. - 111 6. ^Ibid, P. - 112 7. ^ Ibid, P. - 95 8. ^Ibid, P. - 77 9. ^ Ibid, P. - 78 10. ^ Nididhyasana Prakasha, P. - 15 Philosophy of shri Gulabrao Maharaj |
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